Jerusalem Talmud Ketubot 13.1

משנה: שְׁנֵי דַיָינֵי גְזֵילוֹת הָיוּ בִירוּשָׁלֵם אַדְמוֹן וְחָנָן בֶּן אַבְשָׁלוֹם. חָנָן אוֹמֵר שְׁנֵי דְבָרִים אַדְמוֹן אוֹמֵר שִׁבְעָה. מִי שֶׁהָלַךְ לוֹ לִמְדִינַת הַיָּם וְאִשְׁתּוֹ תוֹבַעַת מְזוֹנוֹת חָנָן אָמַר תִּישָּׁבַע בַּסּוֹף וְלֹא תִישָּׁבַע בַּתְּחִילָּה. נֶחְלְקוּ עָלָיו בְּנֵי כֹהֲנִים גְדוֹלִים וְאָמרוּ תִּישָׁבַע בַּתְּחִילָּה וּבַסּוֹף. אָמַר רִבִּי דוֹסָא בֶּן הַרְכִּינָס כְּדִבְרֵיהֶן. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי יָפֶה אָמַר חָנָן לֹא תִישָׁבַע אֶלָּא לַבְּסוֹף.

MISHNAH: Two robbery judges were in Jerusalem, Admon and Ḥanan ben Absalom. Ḥanan said two things and Admon seven. If somebody went overseas and his wife now is demanding sustenance, Ḥanan says that she is made to swear in the end. The High Priests’ sons disagreed with him and said, she is made to swear in the beginning and in the end; Rebbi Dosa ben Hyrkanos endorsed their statement. Rabban Joḥanan ben Zakkai said, Ḥanan said correctly that she is made to swear only in the end.

הלכה: שְׁנֵי דַיָינֵי גְזֵילוֹת הָיוּ בִירוּשָׁלֵם כול׳. לֹא כֵן אָמַר רִבִּי פִינְחָס בְּשֵׁם רִבִּי הוֹשַׁעְיָה. אַרְבַּע מְאוֹת וְשִׁשִּׁים בָּתֵּי כְנֵיסִיּוֹת הָיוּ בִירוּשָׁלֵם וְכָל אַחַת וְאַחַת הָיָה לָהּ בֵּית סֵפֶר וּבֵית תַּלְמוּד. בֵּית סֵפֶר לְמִקְרָא ובֵית תַּלְמוּד לַמִּשְׁנָה. וְאֵילּוּ הֵם מְמוּנִּין עַל הַגֶּזֶל. לְּלַמְּדָךְ שֶׁכָּל מִי שֶׁהוּא סִפֵּיקָה בְּיָדוֹ לִמְחוֹת וְאֵינוֹ מַמְחֶה קַלְקָלָה תְלוּיָּה בוֹ. תַּנֵּי בְשֵׁם רִבִּי נָתָן. אַף נָחוּם הַמָּדִי הָיָה עִמָּהֶן. עַל דַּעְתֵּיהּ דְּרִבִּי נָתָן שְׁלֹשָׁה דַיָינֵי גְזֵילוֹת הָיוּ בִירוּשָׁלֵם.

HALAKHAH: “Two robbery judges were in Jerusalem,” etc. Did not Rebbi Phineas say in the name of Rebbi Hoshaia: 469 synagogues were in Jerusalem and each one of them had a Book house and a study house; the Book house for Scripture and the study house for Mishnah? But these two were appointed for robberies; to teach you that if anybody has the power to intervene, if he does not exercise his power the misconduct is attributed to him. It was stated in the name of Rebbi Nathan: Naḥum the Mede also was with them. In Rebbi Nathan’s opinion, three robbery judges were in Jerusalem.

רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי אָחָא. רִבִּי הָיָה דוֹרֵשׁ גֹ מִקְרָייוֹת לִשְׁבָח. וַתֵּשֶׁב בְּפֶתַח עֵינַיִם. וְאֶיפְשַׁר כֵּן. אֲפִילוּ זוֹנָה שֶׁבַּזּוֹנוֹת אֵינָהּ עוֹשָׂה כֵן. אֶלָּא שֶׁתָּלַת עֵינֶיהָ לַפֶּתַח שֶׁכָּל עֵינַיִים מְצַפּוֹת לוֹ. אָמְרָה לְפָנָיו. רִבּוֹנוֹ שֶׁלְּעוֹלָם. אַל אֵצֵא רֵיקָם מִבַּיִת זֶה. דָּבָר אַחֵר. וַתֵּשֶׁב בְּפֶתַח עֵינַיִם. שֶׁפָּתְחָה לוֹ הָעֵינַיִם וְאָמְרָה לוֹ. פְּנוּיָה אֲנִי וּטְהוֹרָה אֲנִי. וְעֵלִי זָקֵן מְאֹד וגו׳. אֵת אֲשֶׁר יִשְׁכְּבוּן. יַשְׁכִּיבוּן כְּתיב. אָמַר רִבִּי. שֶׁהָיוּ הַנָּשִׁים מֵבִיאוֹת קִינֵּיהֶן לִיטָּהֵר לְבַעֲלֵיהֶן וְהָיוּ מַשְׁהִין אוֹתָן. וּמַעֲלֶה עֲלֵיהֶן הַכָּתוּב כְּאִילּוּ הֵן שׁוֹכְבִין עִמָּן. אָמַר רִבִּי תַנְחוּמָא. הָדָא הִיא דּוּ מְקַנְתֵּר לוֹן. לָמָּה תִבְעֲטוּ בְּזִבְחִי וּבְמִנְחָתִי. אִין תֵּימַר. עֲבֵירָה חֲמוּרָה יֵשׁ כָּאן. מַבְרִיחָן מִן הַחֲמוּרָה וּמְקַנְתְּרָן בַּקַּלָּה. וְלֹא הָלְכוּ בָנָיו בִּדְרָכָיו. שֶׁהָיוּ נוֹטְלִין מַעֲשֵׂר וְדָנִין. אָמַר רִבִּי בְּרֶכְיָה. מַבְרַכְתָּה הָיְתָה עוֹבֶרֶת וְהָיוּ מַנִּיחִין צוֹרְכֵי יִשְׂרָאֵל וְעוֹסְקִין בַּפְּרַגְמַטָּיָא.

Rebbi Ḥizqiya in the name of Rebbi Aḥa: Rebbi used to explain three verses for praise. “She sat at the entrance to the double spring.” Is this possible? Even the most brazen whore would not do that. But she lifted her eyes to the door to which all hope is directed; she said before Him: Master of the universe, do not let me leave this house empty. Another explanation: “She sat at the entrance to the double spring;” she opened his eyes and told him, I am single and pure. “And Eli was very old; …, that they slept with.” It is written “they bedded them”. Rebbi said, the women were bringing their nests to become purified for their husbands and they were deferring the sacrifices; the verse counts it as if they had slept with them. Rebbi Tanḥuma said, that is what he scolds them for: “Why do you disregard my slaughter sacrifice and my flour sacrifice?” Could he remove them from the serious sin and scold them for the simple one? “His sons did not walk in his ways,” that they were taking tithe and judging. Rebbi Berekhiah said, a camel caravan was passing by, they neglected public needs and dealt in merchandise.

מַעֲשֶׂה בְירִבִּי ישְׁמָעֵאל שֶׁפָּסַק מְזוֹנוֹת לְאִשָּׁה בְשׁוּקֵי בְּצִיפּוֹרִי. מַה בְשׁוּקֵי מִשּׁוּקֵי. שָׁמַע רִבִּי וָמַר. מָאן אָמַר לֵיהּ שֶׁלֹּא שִׁילַּח לָהּ. מָאן אָמַר לִי שֶׁלֹּא הִנִּיחַ לָהּ. עָבְרִין יָדְעִין. רִבִּי הִילָא אָמַר. רִבִּי בָּעֵי. מִיסְבַּר סְבַר רִבִּי דְּלֵית מַתְנִיתָא בְאֵשֶׁת אִישׁ אֶלָּא בְאַלְמָנָה. אָמַר. שְׁמוּאֵל וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תְּרֵיהוֹן אָמְרִין. בְּאַלְמָנָה הִיא מַתְנִיתָא. אָמַר רִבִּי אָבִין. תַּנֵּי דְבֵית רִבִּי כֵּן. מִי שֶׁיָּצָא לִמְדִינַת הַיָּם וְאִשְׁתּוֹ תוֹבַעַת מְזוֹנוֹת. הֲווֹן בְּעֵיי מֵימַר. מָאן דָּמַר. בְּאֵשֶׁת אִישׁ הִיא מַתְנִיתָא. כַּתְּחִילָּה שֶׁלֹּא שִׁילַּח לָהּ. בַּסּוֹף שֶׁלֹּא הִטְמִינָה וְשֶׁלֹּא הֶעֱרִימָה. מָאן דָּמַר. בְּאַלְמָנָה הִיא מַתְנִיתָא. כַּתְּחִילָּה שֶׁלֹּא הִנִּיחַ לָהּ. בַּסּוֹף שֶׁלֹּא הִטְמִינָה וְשֶׁלֹּא הֶעֱרִימָה. אָמַר שְׁמוּאֵל אַחֲוָה דְרִבִּי בְּרֶכְיָה. בְּשֶׁלֹּא מָחֲלָה לִיתוֹמִים עַל כְּתוּבָּתָהּ.

It happened that Rebbi Ismael allotted sustenance to a woman in the markets of Sepphoris. What means “in the markets”? From the markets. Rebbi heard this and said, who told him that he did not send her? Who told me that he did not leave for her? Do the passers-by know? Rebbi Hila said, this is what Rebbi asked: Rebbi is of the opinion that the Mishnah does not speak of a married woman but of a widow. He said, Samuel and Rebbi Simeon ben Laqish both say, the Mishnah deals with a widow. It was stated in the House of Rebbi thus: “If somebody left for overseas and his wife demands sustenance.” They wanted to say, for him who says, the Mishnah speaks of a married woman, “in the beginning” that he did not send her, “in the end” that she did not put aside and did not act dishonestly. For him who says, the Mishnah speaks of a widow, “in the beginning” that he did not leave for her, “in the end” that she did not put aside and did not act dishonestly. Samuel, Rebbi Berekhiah’s brother, said, that she did not renounce her ketubah in the orphans’ favor.

הֲרֵי שֶׁיָּצָא הוּא וְאִשְׁתּוֹ לִמְדִינַת הַיָּם וּבָאָת וְאָמְרָה. מֵת בַּעֲלִי. תִּזּוֹן וְתִיטּוֹל כְּתוּבָּתָהּ. גֵּירְשָׁנִי בַעֲלִי. תִּזּוֹן מִכְּתוּבָּתָהּ. מַה נַפְשָׁךְ. אִם הִיא אֵשֶׁת אִישׁ מִשֶׁלְּבַעֲלָהּ הִיא נִיזּוֹנֶת. אִם אֵינָהּ אֵשֶׁת אִישׁ מִכְּתוּבָּתָהּ הִיא נִיזּוֹנֶת. הֲרֵי מִשֶּׁבָּא מִמְּדִינַת הַיָּם וְאִשְׁתּוֹ תוֹבַעַת מְזוֹנוֹת וְאָמַר. יֵצְאוּ מַעֲשֵׂה יָדֶיהָ בִמְזוֹנֹתֶיהָ. שׁוֹמְעִין לוֹ. וְאִם פָּסְקוּ בֵית דִּין מַה שֶׁפָּסְקוּ פָסְקוּ. רִבִּי יִרְמְיָה אָמַר. בְּשֶׁאֵין מַעֲשֵׂה יָדֶיהָ כְדֵי מְזוֹנָהּ. כְּהָדָא שׁוֹמְעִין לוֹ. כְּמָאן דָּמַר. אֵין מְזוֹנוֹת לְאִשָּׁה מִדְּבַר תּוֹרָה. כְּהָדָא דְתַנֵּי. אֵין בֵּית דִּין פּוֹסְקִין לְאִשָּׁה מְזוֹנוֹת מִדְּמֵי שְׁבִיעִית. אֲבָל נִיזּוֹנֶת הִיא עִם בַּעֲלָהּ בַּשְּׁבִיעִית. רִבִּי יוֹסֵי אוֹמֵר. בְּשֶׁיֵּשׁ מַעֲשֵׂה יָדֶיהָ כְדֵי מְזוֹנָהּ. כְּהָדָא מַה שֶׁפָּסְקוּ פָסְקוּ. תִּיפְתָּר בְּשֶׁפָּסְקוּ יֶתֶר.

If somebody together with his wife left for overseas, then she returns and says, my husband died, she shall be supported and collect her ketubah. My husband divorced me, she shall be supported from her ketubah since, as you take it, if she be a married woman, she must be supported from her husband’s; if she is no longer a married woman, she can be supported from her ketubah. “If somebody returns from overseas and his wife requests support but he says, let her earnings cover her sustenance, one listens to him. But if the court had allotted, what they allotted, they have allotted.” Rebbi Jeremiah said, if her earnings are not enough for her support. In this case, does one listen to him? Following him who says, there is no support for the wife in biblical law, as we have stated: “The court will not determine food for a wife from Sabbatical money, but she may be given Sabbatical produce to eat at her husband’s.” Rebbi Yose says, if her earnings are sufficient for her support. In that case, why what they allotted, they have allotted? Explain it, if they allotted excess.

הֲרֵי שֶׁהָיָה נָתוּן בִּמְדִינַת הַיָּם וְאָמַר. יִינָּתֵנוּ אֵילּוּ לְבָנָיו. בְּנוֹתָיו בִּכְלָל. אִם (בַּשְּׁבִיעִית) [בִּשְׁעָת מִיתָא] אָמַר. יִינָּתֵנוּ אֵילּוּ לְבָנָיו. אֵין בְּנוֹתָיו בִּכְלָל.

If somebody was overseas and said, certain things should be given to his sons, his daughters are included. If he said that when he was dying, certain things should be given to his sons, his daughters are not included.

רִבִּי זְעִירָא רַב חֲנַנְאֵל בְּשֵׁם רַב רִבִּי זְעִירָא בְּשֵׁם אַבָּא בַּר יִרְמְיָה. שְׁנֵי דְבָרִים אָמַר חָנָן הֲלָכָה כְיוֹצֵא בוֹ. שִׁבְעָה דְבָרִים אָמַר אַדְמוֹן אֵין הֲלָכָה כְיוֹצֵא בוֹ. רִבִּי בָּא בַּר זַבְדָּא בְשֵׁם רִבִּי יִצְחָק בַּר חֲקוּלָה. בְּכָל מָקוֹם שֶׁשָּׁנִינוּ אָמַר רַבָּן גַּמְלִיאֵל. רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן הֲלָכָה כְיוֹצֵא בוֹ.

Rebbi Ze‘ira, Rav Ḥananel in the name of Rav; Rebbi Ze‘ira in the name of Abba bar Jeremiah: Practice follows Ḥanan in his two statements; practice does not follow Admon in his seven statements. Rebbi Abba bar Zavda in the name of Rebbi Isaac bar Ḥaqula: In every case in which Rabban Simeon ben Gamliel said, I am convinced by Admon’s statement, practice follows him.